觀無量壽經義疏 1.10

1.10

次約人論，經說不同。依《無量壽》大經之中麁約三品，以別其因。上品生者，捨家棄欲而作沙門，發菩提心一向專念無量壽佛，備修諸德願生彼國，即得往生。中品生者，不作沙門亦復不能大修功德，發菩提心，一向專念無量壽佛，少修福善奉持齊戒，造像立塔種種供養願生彼國，即得往生。下品生者，不作功德，發菩提心，一向專念無量壽佛乃至十念，聞說深法歡喜信樂不生疑惑，以至誠心願生彼國，即得往生。依此《觀經》，九品別論。先明上輩，同修大乘以之為因。於中別分：上上生者先發三心，一至誠心、二者深心、三者迴向發願心。次修三業：一者慈心不殺，是上初業；二具諸戒，是第二業；三讀誦大乘修行六念，是第三業。後迴此善，欲生即生。上中生者，亦須先起三種之心，與上初同故更不論。下亦如之。次修三業，慈心不殺具戒如前，故更不論。於大乘法不能受持讀誦修行，唯能解了第一義諦、深信因果，此前第三淨業所收，後迴此善願生即生。上下生者，亦復先起三種之心，與前相似。次修三業，慈心不殺具戒如前。於大乘法不能受持讀誦解義，唯信因果而為行因，此信是前第三淨業，後迴此善欲生即生。上輩如是。次論中輩，同修小乘而為行因，以其最後發菩提心，念彌陀佛故得往生。於中別分：中上生者，於小乘中前三果人，內備聖德經文不說，但明其人具諸戒行，此猶是前第二淨業，後迴此善欲生即生。中中生者，一日一夜持八戒齋，一日一夜持沙彌戒及與具戒，此亦是前第二淨業，後迴此善欲生即生。中下生者，孝養父母行世仁善，此乃是前第一淨業，於臨終時善友為說阿彌陀佛國土樂事，并說法藏比丘四十八願，至心信樂欲生即生。中輩如是。次論下輩，此人過去曾修大乘，故《大經》中宣說此人發菩提心，聞說深法信樂不疑，現在遇緣造作諸罪，故此經中偏彰其過；現雖作罪，善友開導，歸向之力故得往生。於中別分。下上生者，現犯輕罪，善友為說大乘經名，教稱彼佛，滅罪故生。下中生者，現犯重罪，善友為歎彌陀佛德，歡喜信樂，滅罪故生。下下生者，現犯四重五逆等罪，善友教稱無量壽佛，如是至心令聲不絕乃至十念，滅罪生。辨因如是。此二門竟。

Next, discussing in terms of persons, the sutras' explanations differ. According to the larger *Amitāyus Sūtra*, [the practitioners] are roughly divided into three grades to differentiate their causes. Those who attain the highest rebirth renounce home, abandon desires, and become śramaṇas; they arouse the bodhicitta, single-mindedly and exclusively recite [the name of] Amitāyus Buddha, cultivate all virtues fully, and vow to be reborn in that land, whereupon they attain rebirth. Those who attain the middle rebirth do not become śramaṇas, nor can they cultivate great merit on a large scale; they arouse the bodhicitta, single-mindedly and exclusively recite [the name of] Amitāyus Buddha, cultivate a few blessings and virtues, uphold the precepts and abstinences, make images, erect stupas, and present various offerings, vowing to be reborn in that land, whereupon they attain rebirth. Those who attain the lowest rebirth do not make merit; they arouse the bodhicitta, single-mindedly and exclusively recite [the name of] Amitāyus Buddha even for ten recitations, and upon hearing the profound Dharma are joyful, faithful, and pleased, without generating doubt, vowing with a sincere mind to be reborn in that land, whereupon they attain rebirth. According to this *Guan jing*, nine grades are discussed distinctly. First, explaining the highest grade: they all cultivate the Great Vehicle and take this as the cause. Within this, they are distinguished separately: those who attain the highest-of-the-highest rebirth first arouse three minds: first, the sincere mind; second, the deep mind; third, the mind of dedication and making vows. Next, they cultivate the three karmas: first, a compassionate mind that does not kill, which is the first karma above; second, being complete in all the precepts, which is the second karma; third, reciting the Mahāyāna and cultivating the six recollections, which is the third karma. Afterwards, dedicating this goodness, wishing to be reborn, they are immediately reborn. Those who attain the middle-of-the-highest rebirth must also first arouse the three kinds of mind; because this is the same as the highest-of-the-highest above, it is not discussed again. Below is also like this. Next, they cultivate the three karmas: a compassionate mind that does not kill and being complete in the precepts are as before, so they are not discussed again. They are unable to accept, uphold, read, recite, and cultivate the Mahāyāna teachings, but are only able to understand the truth of ultimate meaning and deeply believe in cause and effect; this was included in the third pure karma above. Afterwards, dedicating this goodness and vowing to be reborn, they are immediately reborn. Those who attain the lowest-of-the-highest rebirth also first arouse the three kinds of mind, similar to the previous. Next, they cultivate the three karmas: a compassionate mind that does not kill and being complete in the precepts are as before. In the Mahāyāna teachings they cannot accept, uphold, read, recite, or understand the meaning, but solely believe in cause and effect, which serves as the cause of their practice; this faith is the third pure karma above. Afterwards, dedicating this goodness, wishing to be reborn, they are immediately reborn. The highest grade is like this. Next, discussing the middle grade: they all cultivate the Lesser Vehicle as the cause of their practice; because at the very end they arouse the bodhicitta and be mindful of Amitābha Buddha, they attain rebirth. Within this, they are distinguished separately: those who attain the highest-of-the-middle rebirth are persons of the first three fruits within the Lesser Vehicle; though internally endowed with noble virtues, the text of the sutra does not mention this, but only explains that the person is complete in all precept practices; this is still the second pure karma above. Afterwards, dedicating this goodness, wishing to be reborn, they are immediately reborn. Those who attain the middle-of-the-middle rebirth uphold the eight precepts and abstinences for one day and one night, or uphold the novice precepts and the full precepts for one day and one night; this is also the second pure karma above. Afterwards, dedicating this goodness, wishing to be reborn, they are immediately reborn. Those who attain the lowest-of-the-middle rebirth are filially compliant to parents and practice worldly benevolence and goodness; this is the first pure karma above. At the time of approaching death, a good friend explains the delightful matters of the land of Amitābha Buddha to them, and also explains the forty-eight vows of the monk Dharmākara; with the utmost mind they are faithful and pleased, and wishing to be reborn, they are immediately reborn. The middle grade is like this. Next, discussing the lowest grade: these persons previously cultivated the Great Vehicle in the past, so the *Larger Sūtra* proclaims that these persons arouse the bodhicitta and, hearing the profound Dharma expounded, are faithful and pleased without doubt; in the present [life] they encounter conditions and commit various transgressions, so this sutra specifically highlights their offenses; although they currently commit transgressions, because of the guidance of a good friend and the power of taking refuge, they attain rebirth. Within this, they are distinguished separately. Those who attain the highest-of-the-lowest rebirth currently commit light transgressions; a good friend recites the names of Mahāyāna sutras for them and instructs them to recite [the name of] that Buddha, so that their transgressions are eradicated and they are reborn. Those who attain the middle-of-the-lowest rebirth currently commit grave transgressions; a good friend praises the virtues of Amitābha Buddha for them, and they are joyful, faithful, and pleased, so that their transgressions are eradicated and they are reborn. Those who attain the lowest-of-the-lowest rebirth currently commit transgressions such as the four grave offenses and the five heinous crimes; a good friend instructs them to recite [the name of] Amitāyus Buddha, and in this manner, with the utmost mind, causing the voice to be uninterrupted even for ten recitations, their transgressions are eradicated and they are reborn. Distinguishing the causes is like this. This concludes the second gate.